Indexed OCR Text

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Ta'ala your beloved for your own benefit in that you will receive the abun-
dant benefits of jannah.
11. It is mentioned in a Hadith that jannah is decorated from the beginning
of the year till the end of the year especially for Ramadaan. In addition to
this, the large-eyed Hoors of jannah decorate and beautify themselves from
the beginning of the year till the end of the year especially for the fasting
persons. When Ramadaan commences, jannah says to Allah Ta'ala: "O
Allah! Enter your pious servants into me in this month." As for the large-
eyed Hoors, they say: "O Allah! Appoint husbands for us from among your
pious servants."
The person who did not slander anyone in this month and did not consume
any intoxicants shall have all his sins wiped out. As for the one who
slanders someone or consumes any intoxicant, all his good deeds for the
past year will be wiped out. In other words, he will be committing a major
sin. It should be borne in mind that just as rewards are multiplied in a holy
month, punishment is also increased if a sin is committed in a holy month.
One should ponder over the warning in this Hadith.
Fear the month of Ramadaan because it is the month of Allah Ta'ala. In this
month, Allah Ta'ala has ordered His servants to emulate His practice by
abstaining from food and drink. Since Allah Ta'ala is pure from food and
drink all the time, this month of Ramadaan has been specially attached to
Him. As for the other months, they all belong to Him as well. Allah Ta'ala
has given you eleven months in which you can eat, drink, and indulge in
other halaal pleasures. He has set aside just one month for Himself in
which He has ordered you to abstain from food, drink, and other halaal
pleasures. Therefore, fear the month of Ramadaan, for most certainly, it
belongs to Allah Ta'ala.
Obey Allah Ta'ala in this month and abstain from sins. Although obedience
to Allah Ta'ala is necessary all the time, it's importance is stressed in
particular places such as Makkah al-Mukarramah and Madinah al-
Munawwarah; and at particular times such as in the month of Ramadaan.
Special attention should be paid to abstaining from sins at such places and
at such times because just as rewards are multiplied at these times and
places, so too is punishment.
12. It is mentioned in a Hadith that when food is presented to you at the
time of iftaar, then prior to opening your fast you should recite the
following dua:

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بِسُمِ اللَّهِ وَ الْحَمْدُ لِلْهِ الْهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرُتُ
وَعَلَيْكَ تَوَكَّلْتُ سُبْحَانَكَ وَبِحَمْدِكَ تَقَبَّلُ مِنِّىُ إِنَّكَ أَنْتَ
السَّمِيعُ الْعَلِيُمُ
Translation: "In the name of Allah. All praise is due to Allah. O Allah! I
have fasted for Your pleasure, it is with Your sustenance that I am opening
my fast, and I have placed complete trust in You. Glory be to You and
praise be to You. Accept this fast from me for most surely You are All-
Hearing, All-Knowing."
13. It is mentioned in a Hadith that when you open your fast, it is preferable
to open it with dry dates because there is a lot of blessing in this. If you do
not have dates, open your fast with water because water is a great purifier.
In certain Ahadith it is also mentioned that the fast should be opened with
milk.
14. It is mentioned in a Hadith that the person who keeps fast for 40 days
solely for the pleasure of Allah Ta'ala shall have whatever dua he makes to
Allah Ta'ala accepted. In other words, this person will become so beloved
in the sight of Allah Ta'ala that whatever dua he makes will be accepted by
Allah Ta'ala if He feels that it will be to the benefit of that person. The
respected sufis, may Allah Ta'ala be pleased with them, have laid down a
system of cutting off all relations with this world for forty days and
engaging in the ibaadah of Allah Ta'ala in a musjid. In addition to this, the
person must fast for these forty days while he is in the musjid. By doing
this, the person will benefit tremendously and will also develop the strength
to do good deeds. Through the barakah of this, he will receive special
knowledge from Allah Ta'ala and he will also be blessed with a deep
understanding of things.
15. It is mentioned in a Hadith that the person who fasts on Thursdays,
Fridays and Saturdays of every sacred month, he will receive the reward of
making ibaadah for 700 years. There are four months which are sacred.
They are: Rajab, Zul Qa'dah, the first ten days of Zul Hijjah, and

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Muharram. However, it should be borne in mind that it is haraam to fast on
the 10th, 11th, 12th and 13th of Zul Hijjah.
16. It is mentioned in a Hadith that the person who keeps three fasts in the
sacred months, on Thursday, Friday and Saturday, he will receive the
reward of making ibaadah for two years. That is, on the day of judgement it
will be written in his book of deeds that he had made ibaadah for two years
in return for these three days of fasting.
The Virtues of I'tikaaf
1. It is mentioned in a Hadith that the person who sits in i'tikaaf during the
last ten days of Ramadaan will receive the reward of performing two hajj
and two umrahs.
2. It is mentioned in a Hadith that the person who sits in i'tikaaf with the
firm conviction that it is an ibaadah of the Deen and in order to receive it's
rewards, all his past minor sins will be forgiven.
3. It is mentioned in a Hadith that protecting the borders of the Islamic state
takes a full forty days. When a person safeguards the Islamic state for forty
days without occupying himself in any business transactions and without
involving himself in any innovations, he will be completely purified from
his sins just as when his mother had given birth to him. In this Hadith,
protecting the borders of the Islamic state has been used as an example of
that person who leaves all the different areas of the Islamic state and lives
on the borders of the Islamic state where he fully occupies himself in salaat,
fasting and other acts of ibaadah. He uses all the means to protect himself
externally and internally and also to safeguard himself from sinning. The
sins mentioned in the Hadith refer to minor sins. This system of forty days
is the same system of "forty days" that is common among the sufis.
The Virtues of Laylatul Qadr
Allah Ta'ala says in the Quran: "The night of power is better than a
thousand months." This means that the reward for engaging in ibaadah in
this night is so great that if a person had to engage in ibaadah for a thou-
sand months apart from this night, he will not receive the same reward as
that of engaging in ibaadah in this one night.
In explaining the reason for the revelation of this verse, Imam Suyuti
rahmatullahi alayh mentions in his book "Lubaabun Nuqool" that once

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Rasulullah sallallahu alayhi wa sallam mentioned a person from among the
Banu Isra'eel who had waged jihad in the path of Allah Ta'ala for 1000
months. Upon hearing this, the Sahabah were astonished and at the same
time they became very despondent on the basis that how will they ever be
able to accomplish such a feat. So Allah Ta'ala revealed the following
verses:
'Most certainly, We have revealed it (the Quran) in the night
of power. And what will give you an understanding of what
the night of power is? The night of power is better than a
thousand months."
In other words, this night is better than the thousand months which that
person had spent in the path of Allah Ta'ala.
It is mentioned in another Hadith that there was a person from the Banu
Isra'eel who used to be engaged in the ibaadah of Allah Ta'ala from the
evening till the following morning. And from the morning till the evening
he used to wage jihad in the path of Allah Ta'ala. He did this continuously
for a thousand months. So Allah Ta'ala revealed this verse: "The night of
power is better than a thousand months." That is, this night is better than the
thousand months which the person had spent in ibaadah and jihad.
Dear brothers and sisters! Value this night and just imagine the great
reward one receives for a little effort. Duas are readily accepted on this
night. If you cannot remain awake the entire night, then stay awake for a
part of the night. Do not deprive yourself completely through sheer
laziness.
1. It is mentioned in a Hadith that this month of Ramadaan has dawned
upon you. In it is a night which is better than a thousand months. The
person who deprives himself of the blessings, obedience and ibaadah of
this night has in fact deprived himself of all good. And no one will deprive
himself of the blessings of such a night except an extremely bereft person.
In other words, the person who does not receive any blessings from such a
blessed night by not engaging in any ibaadah in this night is an extremely
deprived person for foregoing such a golden opportunity.
2. It is mentioned in a Hadith that if Allah wanted, he would have informed
us as to when this night will fall. But because of some wisdom known only
to Him, He did not inform us. So search for this night in the last seven

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nights of Ramadaan. In other words, there is a high possibility of
experiencing this night in one of these seven nights. Searching for this night
means that we have to remain awake and engage ourselves in ibaadah in
these seven nights, perhaps we will be blessed with this night.
3. It is mentioned in a Hadith that laylatul qadr occurs every Ramadaan.
4. It is mentioned in a Hadith that laylatul qadr occurs on the 27th night of
Ramadaan.
There are many differences in opinion as to when laylatul qadr occurs. The
popular opinion is that it occurs on the 27th night of Ramadaan. However,
if a person has the strength and determination to do so, he should engage in
ibaadah in the last ten days of Ramadaan. When searching for laylatul
qadr in these ten nights, it is not necessary that the person has to see or
notice something. Whether he sees something or not, he should continue
with his ibaadah and thereby gain all the blessings. This is the object of
laylatul qadr, i.e. the person must earn all the blessings and rewards that
have been mentioned. To see or notice something is not the aim and
objective.
The Virtues of Taraweeh
It is mentioned in a Hadith that Allah Ta'ala has made fasting in the month
of Ramadaan fard upon you, and standing in salaat at night sunnah upon
you. The person who fasts during the day and stands in salaat at night,
believing both these acts to be the requisites of the Deen and at the same
time seeking the rewards for these acts, then this fasting and this salaat will
wipe out all his past minor sins.
In this context, standing in salaat refers to the taraweeh salaat. A person
should try and do as much good as possible in the month of Ramadaan. By
fulfilling a fard act in this month, one receives the reward of fulfilling 70
fard acts. By fulfilling a nafl act in this month, one receives the reward of
fulfilling one fard act.
The Virtues of Remaining Awake during the nights of Eid
It is mentioned in a Hadith that the heart of the person who remains awake
during the nights of eid ul-fitr and eid ul-ad'haa will not be dead on the day
when all hearts will be dead.

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In other words, his heart will be safeguarded from the fears of the day of
judgement, the day on which people will be in turmoil when they see the
trials and tribulations of that day.
The Virtues of Charity
1. It is mentioned in a Hadith that generosity is a great attribute of Allah
Ta'ala. In other words, Allah Ta'ala is extremely generous.
2. It is mentioned in a Hadith that the servant of Allah gives a small piece
of bread as charity. In the sight of Allah Ta'ala that small piece increases to
such an extent that it equals the size of Mt. Uhud. In other words, Allah
Ta'ala increases the reward that one would have received for the small piece
of bread to such an extent that he receives the reward equal to Mt. Uhud.
We should therefore not concern ourselves with how much we give.
Instead, we should give in charity whatever we are capable of giving.
3. It is mentioned in a Hadith that you should save yourself from hell even
if it means giving a few dry dates in charity. That is, even if you have very
little, give it in charity. Do not be under the misconception that how will
such a meagre amount be of any benefit. This meagre amount will also be a
means of deliverance from hell.
4. It is mentioned in a Hadith that you should seek sustenance from Allah
Ta'ala by spending in His path. In other words, by your giving charity,
Allah Ta'ala will grant you barakah in your sustenance.
5. It is mentioned in a Hadith that charitable deeds save one from
calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala,
and having good relations with one's relatives and family members
increases one's lifespan.
If a person feels that by doing good deeds openly and publicly, others will
also be prompted to do the same, then in such a case it will be preferable
for him to do such deeds publicly. But if this is not the case, then it will be
preferable for him to do them secretly. In both cases, the pre-condition is
that there must be no other reason for carrying them out publicly or
privately.
6. It is mentioned in a Hadith that the beggar has a right over the person
whom he asks even if he comes begging on a horse. In other words, if a
beggar comes begging on a horse, even then he should be given something
because it is apparent that he is most probably in some dire need for him to

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come begging. In such circumstances one should not think that how can
this beggar be really in need if he can afford to come on a horse. However,
if it has been established through some means that this person is not in need
and that he has made begging his occupation, then it will be haraam to give
anything to such a person. It is also haraam for such a person to go around
begging. Understand this well.
7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves
nobility. He loves good character and good manners, and dislikes evil
character and evil mannerisms. In other words, He loves the person who
shows lofty character in doing good deeds (such as spending in charity,
saving himself from degradation, enduring difficulties on account of others,
etc.) and He dislikes despicable ethics and habits (such as lack of vigour
and courage in matters of the Deen.)
8. It is mentioned in a Hadith that charity cools the heat of the grave and
that the person who gives in charity will be granted shade on the day of
judgement. In other words, through the barakah of charity, the heat of the
grave will become cool and the person will be granted some shade on the
day of judgement.
9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants
of His in order to fulfil the needs of other people. People are dependent on
such special servants for the fulfilment of their needs. In other words, these
people are in such dire need, that they are forced to go to these special
servants and Allah Ta'ala has chosen them for this purpose. These special
servants who fulfil the needs of poor people will be saved from the
punishment of Allah Ta'ala.
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam
addressed Hadrat Bilaal radiallahu anhu saying: "Spend O Bilal, and don't
ever have any fear of any decrease from the Master (Owner) of the arsh."
That is, spend freely on appropriate occasions and do not fear poverty from
Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of
Allah despite His being the sole owner of everything else as well. The arsh
has been specifically mentioned because it is one of the great creations of
Allah Ta'ala and to illustrate to us that if such a great creation is under His
control, we should not fear poverty and difficulty from Him. Can anyone
ever imagine that such a powerful king as He will deny us even two pieces
of bread? Such type of thinking is preposterous.

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The above Hadith in no way means that a person should spend so lavishly
that he is left bankrupt and in financial problems. The focus of this Hadith
is that those who are strong-hearted and have the strength to exercise
patience should spend as much as they wish in noble deeds. Such people
are not troubled by difficulties. They understand very well that they will
receive whatever has been written down for them. By their spending in
charity they will not experience any decrease, instead they will experience
barakah in their sustenance. Persons who are endowed with such fervour
and zeal are permitted to spend as much as they wish in charity and other
noble deeds on condition that they do not usurp the rights of anyone in
doing so. However, those who are weak-hearted and do not have the
strength to exercise patience and fear problems in the future and feel that
their intention will be corrupted, such people should only spend on
necessary occasions such as zakaat, sadaqatul fitr, and on humanitarian
grounds.
Once Hadrat Abu Bakr radiallahu anhu presented his entire wealth to
Rasulullah sallallahu alayhi wa sallam so that it could be utilised in the path
of Allah. Upon seeing all this wealth Rasulullah sallallahu alayhi wa sallam
asked him if he left anything behind at home or not. Hadrat Abu Bakr
radiallahu anhu replied that he left behind Allah and His Rasul sallallahu
alayhi wa sallam and nothing else. Rasulullah sallallahu alayhi wa sallam
accepted all this wealth because he knew that Hadrat Abu Bakr radiallahu
anhu was strong-hearted, full of fervour, and extremely desirous of
spending in the path of Allah Ta'ala. He did not fear any evil consequences.
On the other hand, Rasulullah sallallahu alayhi wa sallam refused to accept
a small amount of gold that was brought by another Sahabi radiallahu anhu
because he knew that the latter was not as strong-hearted as Hadrat Abu
Bakr radiallahu anhu.
11. It is mentioned in a Hadith that a beggar came begging to a woman. At
that moment the woman only had a morsel of food which was already in
her mouth. She took that morsel out of her mouth and gave it to the beggar.
After some time, a child was born to this woman. When the child grew a
little older, a wolf came and snatched the child away. The woman came out
of her house running behind the wolf and at the same time shouting for
help. Allah Ta'ala sent an angel and ordered him to free the child from the
wolf's mouth. Allah Ta'ala added: "Also convey My salaams to that woman
and inform her that I did this in return for the morsel of food which she had
given to that beggar."

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This is the barakah of charity that the child's life was saved and the woman
was also rewarded. We should give charity abundantly so that we may live
in this world and in the hereafter in peace and comfort.
12. It is mentioned in a Hadith that the person who directs someone towards
a good deed will also receive the same reward as the person who carries out
that good deed. In other words, if a person cannot be of assistance himself,
but directs the needy person towards someone who could be of some help
to him, then this person will also receive the same reward as those who
helped that poor person.
13. It is mentioned in a Hadith that there were three persons. One of them
had 10 dinars223 out of which he gave one dinar in charity. The second
person had 10 awqiyahs24 out of which he gave one awqiyah in charity.
The third person had 100 awqiyahs out of which he gave 10 awqiyahs in
charity. All three will receive the same reward because each one of them
gave 10% of whatever he possessed. In other words, although some of them
apparently gave more than the others, Allah Ta'ala will reward them
according to their intentions. Since each one of them gave 10% of his
wealth, they will all be rewarded equally.
14. It is mentioned in a Hadith that the reward for giving one dirham has
exceeded the reward for giving 100 000 dirhams. An explanation of this is
that a person had two dirhams out of which he gave one dirham in charity.
On the other hand, there was another person who had a lot of wealth. From
all this wealth of his, he gave 100 000 dirhams. The difference in reward
between these two persons is that despite the first person possessing only
two dirhams, he gave half of all his wealth in charity, i.e. one dirham. As
for the second person, despite his giving 100 000 dirhams in charity, he
received a lesser reward because this 100 000 dirhams which he gave were
less than half his entire wealth. How merciful Allah Ta'ala is! We should
value this mercy of His at all times. Rasulullah sallallahu alayhi wa sallam
never ever refused a beggar. When he had anything to give, he would give
it without hesitation. If he did not have anything, he promised the person
that he will give him when he receives something. He and his family never
ate bread made of wheat for two days consecutively. How merciless we are
that despite having the means we do not help our fellow Muslim brothers.
Instead, we are prepared to horde for ourselves.
223 One dinar equals 4.374 grams of gold.
224 One awqiyah equals 40 dirhams, and one dirham equals 3.06 grams of silver.

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15. It is mentioned in a Hadith that a beggar at the door of a Mumin
(believer) is actually a gift from Allah Ta'ala. It is obvious that a gift has to
be gladly accepted especially if that gift is from Allah Ta'ala. Therefore, we
should help the beggar as much as we can.
16. It is mentioned in a Hadith that you should give in charity and cure your
sick through charity because charity repels sicknesses and diseases and it
increases your life and your good deeds.
17. It is mentioned in a Hadith that no wali (close friend) of Allah Ta'ala
was born except through generosity and good habits. In other words,
generosity and good habits are most definitely found in the auliyaa', i.e. the
close friends of Allah Ta'ala.
The Virtues of Hajj
1. It is mentioned in a Hadith that the angels shake the hands of those hajis
who go for hajj by some means of transport, and they embrace those who
go for hajj on foot.
2. It is mentioned in a Hadith that when a person goes for hajj on a camel,
for every step that the camel takes the person will receive 70 rewards. And
the person who goes for hajj on foot will receive 700 rewards for every step
that he takes. Although the Hadith mentions "camel", the same will apply to
other forms of transportation as well.
3. It is mentioned in a Hadith that the person who goes for hajj and the
person who is waging jihad are actually the guests of Allah Ta'ala. If they
make any dua to Him, He accepts it. If they seek forgiveness from Him, He
grants it.
4. It is mentioned in a Hadith that the person who performs his hajj will
intercede on behalf of 400 family members on the day of judgement. Apart
from this, he will be purified of all his sins just as he was pure of sins when
his mother had given birth to him. This is on the condition that his hajj is
accepted. It is therefore incumbent on a person to ensure that this great
ibaadah be accomplished through halaal earnings and that all the rites are
fulfilled in the best manner possible. O Allah! Bless me with such a hajj as
well. Aameen.
The forgiveness of sins as mentioned in the above Hadith does not apply to
huquq (duties and obligations) such as those forms of ibaadah which one
has to make gada of or debts which one has to fulfil. Ibaadaat which one

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has to make qada of or debts which one has to pay have to be fulfilled
because these are not sins but huquq (rights).
5. It is mentioned in a Hadith that the person who goes on hajj with haraam
wealth, and then recites the following dua:
لَبَّيْكَ الْلُهُمَّ لَّيْكَ
Translation: O Allah! I have presented myself over here in obedience to
Your command.
(which is among the duas that have to be recited during hajj) Allah Ta'ala
replies to this dua by saying:
لَا لَبَّيْكَ وَلاَ سَعْدَ يُكَه وَحَجُّكَ مَرُدُوْ دٌ عَلَیْکَ
Translation: "I do not accept your labbayk nor your sa'dayk. And your hajj
has been flung back onto your face."
In other words, you have not presented yourself over here in obedience to
My command. For, if you had presented yourself in obedience to My
command, you would have spent your halaal wealth and come. Your hajj is
not accepted because you have come to this great and pure place of Mine
with your filthy wealth. You will not be fully rewarded although you will
be absolved of your fard duty.
6. It is mentioned in a Hadith that when you meet a haji, make salaam to
him, shake his hands, and ask him to make dua for forgiveness on your
behalf. You should do this before he can even enter his house, i.e. the
moment he returns from his hajj. You should ask him to make this dua for
you because his sins have been forgiven. The person who returns from hajj
is an accepted person in the sight of Allah Ta'ala. There is, therefore, great
hope in his duas being accepted. Inform him of whatever dua you wish him
to make on your behalf irrespective of whether it be for this world or for the
hereafter. However, you should do this before he can reach his house.
NIKÂH - MARRIAGE
1. Nikâh is a great bounty from Allah Ta'âlâ. The affairs of this world and
the hereafter are put in order through marriage. There is a lot of wisdom

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and many benefits in marriage. A person saves himself from sinning and
his heart is put at ease. He does not have any evil intentions and his
thoughts do not begin to wander and stray. The greatest virtue is that there
are only benefits and only rewards in this. This is because a husband and
wife's sitting together and engaging in a loving conversation, joking with
each other, etc. is better than nafl salât.
2. A marriage can be executed by just two words, e.g. a person says the
following words in the presence of witnesses: "I give my daughter to you in
marriage." The person who is addressed replies: "I accept her in marriage."
In so doing, the marriage is valid and both of them are lawful husband and
wife. However, if the person has several daughters, the nikâh will not be
executed by his uttering the words mentioned above. He will have to
mention the daughter by name, e.g. he says: "I give my daughter,
Qudsiyyah, to you in marriage", and the person replies: "I accept her in
marriage."
3. A person says: "Give so-and-so daughter of yours to me in marriage."
The father replies: "I give her to you in marriage." In so saying, the nikâh
will be valid irrespective of whether he says that he accepts or not. (In other
words, it is not necessary for the word "accept" to be mentioned).
4. If the daughter is present and the father says: "I give this daughter of
mine in marriage to you", and the person replies: "I accept her", the nikâh
will be valid. It will not be necessary to mention her name.
If the girl is not present, it is necessary to mention her name and the name
of her father in such a loud tone that all the witnesses are able to hear. If the
people do not know the father and there is a strong possibility that by
mentioning his name they will still not know whose nikâh is being
performed, then it will be necessary to mention the name of the grand-
father as well. In other words, such identification is necessary whereby
those present immediately know whose nikâh is being performed.
5. In order for a nikâh to be valid, it is also essential for at least two males
or one male and two females to be present, to hear the nikâh being
performed, and to hear the two words (i.e. the offer and the acceptance)
being uttered. Only then will the nikâh be valid. If two persons sit together
in privacy and one says to the other: "I give my daughter to you in
marriage" and the other person replies: "I accept your daughter", the nikâh
will not be valid. Similarly, if the nikâh was performed in the presence of
one person only, even then the nikâh will not be valid.

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6. If there are no males present, but only females, the nikâh will not be
valid even if there are ten females present. Together with two females, one
male has to be present.
7. If there are two males but they are not Muslims, the nikâh will not be
valid. Similarly, if both are Muslims but both or one of them is immature,
the nikâh will not be valid. Similarly, if there is one male and two females
but both or one of the females is immature, the nikâh will not be valid.
8. It is preferable to perform the nikâh in a large gathering such as after the
jumu'ah salât in a jumu'ah musjid or in any other large gathering. This is so
that the nikâh will be well announced and the people will become aware of
the nikâh. A nikâh should not be performed in secret and privacy. However,
if due to some reason many persons are unable to attend, then at least two
males or one male and two females who hear the nikâh being performed in
their very presence should be present.
9. If both the man and woman are mature, they can perform their own
nikâh. All that they have to do is say the following in the presence of two
witnesses: One of them must say: "I am making my nikâh with you" and
the other must say: "I accept." In so doing, the nikâh will be valid.
10. If a person does not make his nikâh himself, but asks someone to
perform his nikâh with someone, or, he mentions the name of the person
with whom he wishes his nikâh to be performed and this person performs
this nikâh in the presence of two witnesses - the nikâh will be valid. Even if
this person rejects or denies this later, the nikâh will still be intact.
Persons with whom Nikah is Haram
1. Marriage with one's children, grand-children, great grand-children, etc. is
not permissible. Nor is marriage with one's parents, grand-parents, maternal
grand-parents, etc. permissible.
2. Marriage with one's brothers, uncles and nephews is not permissible.
According to the Sharî'ah, a brother is one whose mother and father is the
same, or they have one father but two mothers, or one mother but two
fathers. They are all brothers. But if the father is different, and the mother is
also different; that person will not be a brother. Nikâh with him will be
valid.
3. Marriage with one's son-in-law is not permissible. This is irrespective of
whether the daughter is already living with him or not. In all cases, nikâh
with him is harâm.

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4. A girl's father passed away. Her mother married another person.
However, before the mother could even live with her new husband, she
passed away or he divorced her. In such a case, the girl can marry this step-
father of hers. However, if the mother lived with him, it will not be
permissible for this girl to marry him.
5. Nikâh with one's step-children is not valid. In other words, if a man has
several wives, then one of the wives cannot marry the children of the co-
wives. This is irrespective of whether she had lived with her husband or
not. Nikâh with these children is prohibited under all circumstances.
6. It is not permissible for a woman to marry her father-in-law or even the
father or grand-father of her father-in-law.
7. As long as a sister is married to her husband, it is not permissible for
another sister to marry this brother-in-law of hers. However, if her sister
passes away or he divorces her and she completes her iddah, it will be
permissible for the other sister to marry her brother-in-law. In the case
where the brother-in-law divorces the first sister, it is not permissible for
the second sister to marry her brother-in-law until her sister completes her
iddah.
8. If two sisters marry one person, the marriage of the sister whose nikâh
was performed first will be valid while the marriage of the sister whose
nikâh was performed later will not be valid.225
9. A man married a woman. As long as he remains married to her, he
cannot marry her maternal and paternal aunts and nieces.
10. If the relationship between two women is such that if we had to regard
one of them as a man, their nikâh will not be valid, then such two women
cannot marry a person at the same time. When one of them passes away or
one of them is divorced and completes her iddah, only then will it be
permissible for the person to marry the other woman.
11. If a woman and her step-daughter marry a person at the same time, the
nikâh will be valid.
12. Adoption is not considered in the Sharî'ah. By adopting a boy, he does
not become one's son. It is therefore permissible to marry one's adopted son.
13. If a man is not one's real uncle but he becomes an uncle through some
other distant relationship, marrying him is permissible. Similarly, if a man
225
If the nikah of both the sisters was performed at one and the same time, the nikâh of both
the sisters will not be valid.

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4. A girl's father passed away. Her mother married another person.
However, before the mother could even live with her new husband, she
passed away or he divorced her. In such a case, the girl can marry this step-
father of hers. However, if the mother lived with him, it will not be
permissible for this girl to marry him.
5. Nikâh with one's step-children is not valid. In other words, if a man has
several wives, then one of the wives cannot marry the children of the co-
wives. This is irrespective of whether she had lived with her husband or
not. Nikâh with these children is prohibited under all circumstances.
6. It is not permissible for a woman to marry her father-in-law or even the
father or grand-father of her father-in-law.
7. As long as a sister is married to her husband, it is not permissible for
another sister to marry this brother-in-law of hers. However, if her sister
passes away or he divorces her and she completes her iddah, it will be
permissible for the other sister to marry her brother-in-law. In the case
where the brother-in-law divorces the first sister, it is not permissible for
the second sister to marry her brother-in-law until her sister completes her
iddah.
8. If two sisters marry one person, the marriage of the sister whose nikâh
was performed first will be valid while the marriage of the sister whose
nikâh was performed later will not be valid.225
9. A man married a woman. As long as he remains married to her, he
cannot marry her maternal and paternal aunts and nieces.
10. If the relationship between two women is such that if we had to regard
one of them as a man, their nikâh will not be valid, then such two women
cannot marry a person at the same time. When one of them passes away or
one of them is divorced and completes her iddah, only then will it be
permissible for the person to marry the other woman.
11. If a woman and her step-daughter marry a person at the same time, the
nikâh will be valid.
12. Adoption is not considered in the Sharî'ah. By adopting a boy, he does
not become one's son. It is therefore permissible to marry one's adopted son.
13. If a man is not one's real uncle but he becomes an uncle through some
other distant relationship, marrying him is permissible. Similarly, if a man
225 If the nikâh of both the sisters was performed at one and the same time, the nikâh of both
the sisters will not be valid.

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happens to be one's paternal uncle or nephew through some distant
relationship, nikâh with him is permissible. Nikâh with one's cousins is also
valid irrespective of whether they are paternal or maternal cousins.
14. Two women who are not blood sisters but are maternal or paternal
cousins are permitted to marry one man at the same time. In the presence of
such a cousin, another cousin can also marry the same man. The same rule
applies to a very distant maternal or paternal aunt. That is, the niece and
this distant maternal or paternal aunt can marry the same man at one time.
15. All the relations which become harâm on account of lineage also
become harâm on account of breast-feeding. In other words, if a girl is
breast-fed by a particular woman, then this girl cannot marry the latter's
husband because he will now be regarded as her father. A girl who has been
breast-fed by a particular woman cannot marry a boy who has been breast-
fed by the same woman. Nor can this girl marry the children of this woman
because she is also regarded as a child of this woman. All the maternal and
paternal uncles and maternal and paternal nephews who become related due
to this breast-feeding also become harâm on this girl.
16. If two girls have been breast-fed by one woman, they cannot marry the
same man at one time. In other words, whatever has been explained
previously, will also apply to relations based on breast-feeding.
17. A man committed adultery with a certain woman. Now it will not be
permissible for her mother or her children to marry this man.
18. Due to the passions of youth, a woman touched a man with evil
intentions. It will now not be permissible for her mother or her children to
marry this man. Similarly, if a man touches a woman with evil intentions,
her mother and her children will be harâm on him.
19. In the middle of the night, a man decided to awaken his wife. However,
he mistakenly touched his daughter or his mother-in-law. Thinking them to
be his wife, he touched them with the passions of youth. Now, this man will
become harâm on his wife forever. There is no way in which she can
become permissible for him. It will be necessary for him to divorce his
wife.
20. If a boy touches his step-mother with an evil intention, she will become
harâm on her husband. There is no way in which she can be halâl for him.
If the step-mother touches her step-son with an evil intention, the same rule
will apply.
21. A Muslim woman cannot marry a man who belongs to any other
religion. She can only marry a Muslim man.

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22. A woman's husband divorced her or he passed away. As long as she
does not complete her iddah, she cannot marry anyone else.
23. Once a woman marries a man, she cannot marry another person unless
and until she is divorced by this person and also completes her iddah.
24. If a woman is not married and she falls pregnant due to adultery, it will
be permissible to marry her. However, it will not be permissible to have
intercourse with her until she delivers the child. But if the woman marries
the same person who had committed adultery with her, it will be
permissible for the person to have intercourse with her.
25. If a person has four wives, he cannot marry a fifth woman. If he
happens to divorce one of his four wives, another woman cannot marry him
until the one who is divorced completes her iddah.
26. The marriage of a Sunnî girl with a Shî'ah man is not permissible
according to the majority of the 'ulama.226
The Wali or Legal Guardian
The person who has the power or choice of getting a boy or girl married is
called a wali.
1. The first wali of a boy or girl is their father. If the father is not present,
the grand-father becomes their wali. If he is not present, then the great
grand-father. If none of them are present, the blood-brother becomes their
wali. If he is not present, then the step-brother, i.e. brothers from one father.
Thereafter, the nephew, thereafter the nephew's son; and thereafter, the
nephew's grand-son. If none of them are present, the blood uncle becomes
their wali. If he is not present, then the step-uncle, i.e. the step-brother of
their father. Thereafter, the son of the blood uncle and thereafter his grand-
son. Thereafter, the son of the step-uncle and thereafter his grand-son. If
none of them are present, the father's uncle becomes their wali; and
thereafter his children. If the father's uncle, his children and grand-children
are not present; then the grand-father's uncle becomes their wali.
Thereafter, his children, grand-children, and great grand-children.
If none of them are present, the mother will be their wali. Thereafter, the
paternal grand-mother, then the maternal grand-mother and then the
226
Therefore, under no condition should a Sunni girl marry a Shi'ah man. It is also not
permissible for a Sunni girl to marry a Qadiani man because Qadianis are not Muslims.

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maternal grand-father. Thereafter, the blood-sister and then the step-sister,
i.e. sisters from one father. Thereafter, the step-brother and then the step-
sister who is from one mother. Thereafter, the paternal aunt, then the
maternal uncle, and then the maternal aunt.
2. An immature person cannot become a wali of anyone. A kâfir cannot be
a wali for any Muslim, nor can a lunatic be a wali for anyone.
3. A mature girl has the choice to marry or not to marry. She can marry
whomsoever she wishes - no one can force her to marry a particular person.
If she marries a person on her own, the nikâh will be valid irrespective of
whether the wali is informed or not, and irrespective of whether the wali
gives his consent or not. In all cases the nikâh will be valid. However, if she
does not marry a person who is of the same social standing as her, and
instead, marries a person who is of a lower standing than her family, and
her wali is not happy about this marriage, then the fatwa in this case is that
the nikâh will not be valid.
If she marries a person who is in the same social standing as her, but the
mahr that she receives is less then what is normally fixed in her paternal
grandfather's family, then although the nikâh will be valid, the wali will
have the right to annul this marriage. The mahr that is normally fixed in her
paternal grandfather's family is known as mahrul mithl. The wali can go to
a Muslim court and have such a marriage annulled. However, it should be
borne in mind that this right of annulment is only possessed by all those
walis whom we had mentioned before the mother. In other words, from the
father onwards till the children of the grand-father's uncle.
4. A wali performed the nikâh of a mature girl without asking her or
without seeking her consent. The validity of such a nikâh will be dependent
on her permission and consent. If she grants her permission, the nikâh will
be valid. If she does not grant her permission or is not happy, the nikâh will
not be valid. The method of granting permission is mentioned in the next
mas'ala.
5. The wali came and informed a young virgin girl that he intends perform-
ing her nikâh with a certain person, or that he has already performed her
nikâh with a certain person. Upon hearing this, she remained silent, began
smiling or began to cry. All these responses of her's will be considered to
be a permission and a consent. Now, if the wali performs her nikâh, it will
be valid. If he has already performed it, it will also be valid. It is not a
prerequisite for her to give a verbal permission. Those who force a girl in
giving a verbal permission are in error.

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6. At the time of seeking her permission, the wali did not mention the name
of her future husband, nor did she have any prior knowledge of him. In
such a case, her silence will not be considered to be a form of consent, nor
will it be considered to be a form of granting permission. It is necessary to
mention the boy's name or some other form of identification whereby the
girl can understand that the wali is referring to a particular person.
Similarly, if the wali performed the nikâh without mentioning the amount
of mahr to her and it was far less than the mahrul mithl, the nikâh will not
be valid without her permission. He will have to seek her permission again.
7. The girl is not a virgin, and instead had married previously and this is her
second marriage. When the wali asks her or seeks her permission for this
second marriage, her mere silence will not be considered to be a form of
granting permission. Instead, she will have to give a verbal reply. If she
does not give a verbal reply and remains silent, and despite this the wali
performs her nikâh, then her nikâh will be in abeyance. Later, if she gives a
verbal permission, the nikâh will be valid. If not, it will not be valid.
8. Despite the father being present, the uncle, brother or any other wali
sought the permission of a virgin girl. If she remains silent, it will not be
considered to be a form of granting permission. Only when she gives a
verbal permission will it be considered. However, if the father sent these
persons to seek her permission, her silence will be considered to be a form
of consent. In short, the wali who is given the first preference in the
Sharî'ah and who has the most right to seek permission from the girl -
when he asks her or when someone who has been sent by him asks her,
then only will her silence be considered to be a form of consent. If the
grand-father had the right of asking her, and instead the brother asked her;
or if the brother had the right of asking her and instead she was asked by
her uncle, then in such a case her silence will not be considered to be a
consent.
9. A wali performed the nikâh of a girl without asking her and without
obtaining her consent. After the nikâh, the wali or his messenger came and
informed the girl that her nikâh with a particular person has been
performed. In such a case, if she remains silent, this will be a permission on
her part and the nikâh will be valid. But if someone else comes and informs
her, and this person is a pious, reliable person, or two persons come and
inform her, then by her remaining silent the nikâh will be valid. But if there
is only one person who informs her and he is an unreliable person, then by

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her remaining silent the nikâh will not be valid. Instead, it will be held in
abeyance. When she gives a verbal reply or any other form of granting
permission is found, then only will the nikâh be valid.
10. Upon being informed of her nikâh, the girl did not give a verbal reply
although it was necessary for her to give a verbal reply. However, when her
husband approached her she did not refuse him from engaging in sexual
intercourse with her. Even in this case, the nikâh will be valid.
11. The same rules apply to a mature boy, i.e. he cannot be forced into a
marriage nor can the wali perform his nikâh without his permission. If his
nikâh is performed without his permission, it's validity will be dependent on
his permission. If he expresses his consent, his nikâh will be valid. If not, it
will not be valid. However, it should be borne in mind that the boy's silence
is not considered to be a form of granting permission. He will have to give
a verbal reply.
12. If a boy or a girl are immature, they do not have their own choice. Their
nikâh is not valid without a wali. If a boy (or girl) performs his nikâh on his
own or someone else performs it, it will be dependent on the permission of
the wali. If the wali grants permission, the nikâh will be valid. If not, it will
not be valid. The wali has full rights over such a boy or girl. He can get
them married to whoever he wishes and refuse whoever he wishes.
Immature girls and immature boys cannot reject such a nikâh at that time.
This is irrespective of whether the girl is a virgin or had been married
previously and had also been sent to her (first) husband's home - the same
rule will apply.
13. If the father or grand-father perform the nikâh of an immature girl or
boy, they do not have the right to reject or repudiate this nikâh even after
they become mature. This is irrespective of whether the marriage was
executed with a person who is of the same social standing or with a person
of a lower class, and irrespective of whether the nikâh was performed with
mahrul mithl or whether it was far less than the mahrul mithl. In all cases
the nikâh will be valid and they cannot reject or repudiate this nikâh.
14. If a wali other than the father or grand-father performed the nikâh, and
it was performed with a boy of the same social standing and the mahrul
mithl was also given, then in such a case the nikâh will be valid. However,
after reaching the age of maturity, she has the right to endorse this nikâh or
to go and complain to a Muslim judge and have this marriage annulled.
But if the wali performed her marriage with a person of a lower social
standing or accepted a mahr which was far less than the mahrul mithl, the